People for Independence, Voluntaryism, Non-Aggression, and Liberty

People for Independence, Voluntaryism, Non-Aggression, and Liberty People for Independence, Life, Liberty, Property, and Justice. To not perform the act would be unethical.
2.

The ethics of means and ends in persuasion
In assessing the ethicality of persuasive activities, we need to look both at the means of persuasion (the techniques used) and the ends (the results sought). Public relations scholars Benton Danner and Spiro Kiousis provide us with a “taxonomy of means and ends” that charts the possibilities in four categories.
1. You can engage in ethically justifiable p

ersuasive acts in an ethical manner (good ends, good means). This type of act occurs in two manifestations:
• A morally permissible act: One in which the moral agent is neither required by ethics to perform the act nor prohibited ethically from performing the act; that is, to perform the action is moral and to not perform it is also moral.
• A morally obligatory act: An act that the agent has a moral obligation to perform. You can engage in persuasion that is ethically unjustified, but do so in an ethically proper manner (bad ends, good means). Although you could argue that the means justify the ends, you would be on shaky moral ground.
3. You could engage in unethical tactics of persuasion in a persuasive act that is itself morally justified (bad means, good ends). Because you are using morally suspect means to achieve a good end, you might be able to argue for the ethicality of the entire act; however, the questionable tactics would taint your achievement.
4. Neither the persuasive act itself nor the means employed in persuasion are morally permissible (bad means, bad ends). Acts in this category will always be morally prohibited. To summarize:
• When the means and ends of a persuasive act are each morally sound, the overall act will be ethical. The act may be either ethically permissible (that is, ethics permits one to perform the act) or ethically obligatory (that is, ethics requires that one perform the act).
• When the persuasive means are unethical but the ends sought are ethically justified, the ethicality of the act as a whole isn’t as clear. The justification for using unethical means would have to be a strong one.
• When the means are ethical and the ends are not justified, an argument can be logically made in defense of the act, but bad ends are rarely justifiable.
• When both the means and the ends of persuasion are ethically unjustifiable, then the persuasive act itself is unethical (that is, it would be unethical to perform the act).

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We chatter to-day of reactionaries, conservatives, liberals, and radicals. It is true that mental attitudes can be classified on this gamut, but in their application as political labels in the United States they have been wholly distorted. For instance, the term ‘liberal’ flows from the word ‘liberty’; it does not come from the word ‘coercion.’ Yet the New Deal has camouflaged itself with this honored term. Of course the dictionary also gives a definition of ‘liberal’ which connotes giving generously and spending freely. This attracts many people, but the dictionary means liberality with one’s own money. A ‘reactionary’ in ordinary times is a gentleman who wants to reëstablish the status quo ante. The New Deal wants to do precisely that—as a matter of fact it is status quo George III or Diocletian. This process has now attained the label of ‘liberal.’

The high tenet of this philosophy (Liberalism) is that Liberty is an endowment from the Creator of every individual man and woman upon which no power, whether economic or political, can encroach, and that not even the government may deny. And herein it challenges all other philosophies of society and government; for all others, both before and since, insist that the individual has no such unalienable rights, that he is but the servant of the state. Liberalism holds that man is master of the state, not the servant; that the sole purpose of government is to nurture and assure these liberties. All others insist that Liberty is not a God-given right; that the state is the master of the man.

You cannot extend the mastery of government over the daily life of a people without somewhere making it master of people's souls and thoughts. Every step in that direction poisons the very roots of liberalism. It poisons political equality, free speech, free press, and equality of opportunity. It is the road not to more liberty but to less liberty.

We must fight again for a government founded on individual liberty and opportunity that was the American vision. If we lose we will continue down this New Deal road to some sort of personal government based upon collectivist theories. Under these ideas ours can become some sort of Fascist government. The present economic organization of Fascism is based on the “Corporate State,” the necessity for which is stated to be “Economic Planning.” Blessed are the young for they shall inherit the national debt.

Herbert Hoover

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Boston, MA

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